Journal ofAncient Near Eastern Religions Journal of Ancient Near Eastern Religions 13 (2013) 3–10 brill.com/jane An Underestimated Aspect of Enki/Ea Avigdor Hurowitz† Ben-Gurion University of the Negev, Beer-Sheba
[email protected] Abstract The god Enki (Sumerian)/Ea (Akkadian) is central to Mesopotamian myth, ritual and scholarship but there is still disagreement as to precisely what he is the god of. He governs subterranean water, magic, and ‘wisdom’—but what kind of wisdom was it? A traditional argument in Assyriology claims that Enki is more trickster than sage; his knowledge has to do with craft and cunning, not ethics or rectitude. This essay analyzes important neglected associations of Enki with Mesopotamian wisdom literature, demonstrating parallels with ideals found in the biblical book of Proverbs. In these texts Enki is associated with the proper conduct of human life, making him not just crafty and cunning but wise. Keywords Enki/Ea, wisdom, proverbs, trickster Enki/Ea is one of the most familiar deities in the Mesopotamian pantheon, high in rank and pedigree, and a major player in many myths. Nonetheless, his exact role is still somewhat tricky to determine. According to Ebeling,1 he is “Gott des Süßwasserozeans, der Weisheit, und der Könste.” Tallqvist, Akkadische Gütterepitheta 287 defines his functions as including “der Weisheit, der Kunste, der Magie, u. s. w.” and lists a group of titles depicting him as a god of “Weisheit und Besonnenheit” (prudence, circumspection). The popular guide of Jeremy Black and Anthony Green, Gods, Demons and Symbols of Ancient Mesopotamia,2 is slightly more expansive in its basic definition with: “Enki (Akkadian Ea) was god of the subterranean freshwater ocean (abzu), and was associated with wisdom, magic and incantations, and with the arts and crafts of civilisation”. E. Ebeling, s.v. Enki (Ea), RLA 2 374. J. Black, A. Green, Gods, Demons and Symbols of Ancient Mesopotamia. An Illustrated Dictionary (Austin: University of Texas, 1992), 75. 1 2 © Koninklijke Brill NV, Leiden, 2013 DOI: 10.1163/15692124-12341242 assyriological aversion to “biblifying” Mesopotamian religion. manipulator and expert. the Crafty God (New York. Galter. Oxford: Oxford. and characterizes him as clever. 5 Kramer’s and Maier’s position is reiterated by Sara Denning-Bolle. The hesitation to use “wisdom” in depicting Enki’s role is explained by Samuel Noah Kramer and John Maier. 6 H. anyone familiar with Mesopotamian religion will. Any type of practical. J. Scores of collections of sayings that can be described as proverbs. and has inspired attempts to be more precise in defining the role of the god in question on the other. he equates Enki with “cunning”. Galter. As a matter of fact. Instead. Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 There is no question about Enki’s habitat and domain. however.4 A. albeit minor. therefore. but the aspects covered by this term include: offering correct advice. Mededelingen en verhandelingen van het Vooraziatisch-Egyptisch Genootschap “Ex Oriente Lux” Memoires de la Société d’Ėtudes Orientales “Ex Oriente Lux” 28 (Leiden: Ex Oriente Lux. find ground for comparing some aspects of Enki with Wisdom as described in the apocryphal book “Wisdom of Solomon”. Expression. And G. It is noteworthy. but immediately qualify their statement. 4 S. it seems that these studies have overlooked several texts that point to an additional. immediately say that Enki was a god of wisdom. 1976). that of patron of the type of “wisdom” characteristic of the biblical Book of Proverbs. Wisdom in Akkadian Literature. co-authors of a book titled Myths of Enki. JAOS 101 (1981) 15–47. ethical or moral wisdom or piety relating to proper daily behavior which is the hallmark of the wisdom of the Book of Proverbs are not mentioned in Galter’s survey or that of any other scholar. if asked. as well as difficulties in defining what constitutes “wisdom”. s. trouble-shooter. D. creator. 4). that Thorkild Jacobsen in his Treasures of Darkness3 avoids the term “wisdom”. BWL 1ff. Jacobsen. “Wisdom and Not? The Case of Mesopotamia”. Eine Bestandsaufnahme des vorhandenen Materials. tricks and plans in given situations. Citing several verses from Proverbs. In other words. 1992) 40–41.v. T.4 They state: “The second characteristic of Enki is wisdom” (p. For the problems with “wisdom” in Mesopotamia see. explaining that Enki’s wisdom is not like the wisdom of the Hebrew Bible. N. 110–116. Maier. The Treasures of Darkness. role of Enki/Ea—and in particular. but not even once as simply “wise”. Instruction. that of Hannes D. idem. 3 . Lambert. they comment “Such practical advice. and all three authorities agree about Enki’s wisdom. crafts and professions of all sorts. A History of Mesopotamian Religion (New Haven and London: Yale University. Nonetheless. Aya in Dictionary of Deities and Demons. Kramer. Der Gott Ea/Enki in der akkadischenüberlieferung. Dissertationen der Karl-Franzens Universität Graz 58 (1981) 95–103. They do.5 In the most detailed study of Enki thus far. The Crafty (double entendre) God. 236–237. Dialogue. is not to be found in the Enki texts in this book”. and determiner of destinies. Buccellati.6 Enki’s role as Weisheitsgott is retained. 1989). seem to be behind avoidance of the term on the one hand. Myths of Enki. drawing general principles from ordinary experiences of human beings. inter alia. Significantly. Orientalia n.s.5. 8 See B. 89–92. . fully analogous with the material collected in the biblical book. ideological. 60 (1991) 141–157. it can hardly be doubted that the type of material is. by Nidaba” (5–6). 235–236.6. and admonitions have reached us from Mesopotamia and adjacent areas in both Sumerian and Akkadian. and perhaps Sitz im Leben. Maryland: CDL Press. ethical principles including (19–29):10 He who knows how to respect religious affairs. pp. The first of these texts is a short Sumerian composition “The Instructions of Ur-Ninurta”. It is strictly a typological comparison claiming only that certain types of wisdom associated with the Biblical book of Proverbs can also be found in Mesopotamian texts associated with Enki/Ea. ed. Although specific parallels with the Book of Proverbs are few and far between. . Context of Scriptures. he walks straight from the cult place. a son will be born to him. idem in W. precepts. 221–240. A. It is precisely in these sections where we find references to Enki/Ea. and tells of the king’s selection by Ninurta. idem Wisdom of Ancient Sumer (Bethesda. in literary form. 9 Ur-Ninurta B. ETCSL 2. king of Isin. as well as in separate scholarly monographs and articles. after his death the people will be consolidated. he keeps(?) (idle?) swearing away from his house.2. what he gives out(?) is satisfactory. “The Instructions of Ur-Ninurta and Related Compositions”. . His older translation was: The man who knows fear of god. 10 This follows Alster’s 2005 translation. or perhaps Enlil. Even so. I 570. didactic function. Kramer and Maier. Days will be added to his days. a small number of compositions are provided with introductory or concluding passages revealing what was perceived to be the origin of the mental acumen of the purveyor of the instructions and their source of authority. warnings.8 It is perhaps of interest that a rather long tigihymn to Enki with a prayer for Ur-Ninurta may indicate a special closeness of the god to the king. who voluntarily [pleases his god]. instructions. Hallo. who performs the rites. 2005). the name he has will become even greater. thereby disclosing an additional aspect of his character and scope of his responsibility. to whom the name of his god is dear. .7 Most of these collections lack introductory sections that would place the body of the text into some sort of literary. These texts have been published in collections such as Wilfred Lambert’s Babylonian Wisdom Literature and Bendt Alster’s Proverbs of Ancient Sumer. a. the very first titles of the king are “the one given wisdom by Enki. . Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 5 adages.9 The introductory section of the “Instructions” resembles the prologues to historical inscriptions and even law codes. W. . Myths of Enki. the one . But the body of the text is neither a narrative nor a set of laws but a small corpus of moral. 7 This article makes no claim whatsoever that the Mesopotamian compositions discussed here are in any way connected genetically with any biblical book or that the “wisdom” referred to has been borrowed from one corpus to the other. Alster. or theological context. S. he goes straight to the place of worship— What he has lost will be restored (to him). this passage is compared with Proverbs 10:27: The fear of the Lord gives an increase of days. Watson ed. Years will be plenty in addition to the years he (already) has. . E. recently discovered and published. R. If the adage in Proverbs can be described as “wisdom” the parallel brief oration of the king of Isin deserves the same characterization. Colleagues and Friends. This is followed immediately by a similar. M. the traits generally attributed to Enki.6 A. Keydana. and perhaps the most significant. skill nor creative power. 487–529. His descendants will experience food health. Dietrich. Robson. This composition. W. 37–51. Dietrich. ed. but one can hardly deny that the texts express exactly the same moral and religious sentiments in very similar language. G. C. Seminara. 52–62. W. Zólyomi. If the later is “wisdom”. The second text of interest. Your Praise is Sweet: A Memorial Volume for Jeremy Black from Students. A. Hallo’s Context of Scripture. Clifford. G. (London: British Institute for the Study of Iraq 2010) pp. but piety and moral rectitude. ed. This faculty is neither cunning nor craftiness. In the margins of Bendt Alster’s translation appearing in W. so is the former. we may safely say that they are responsible for imparting to the king what is typical of the book of Proverbs. b. 303–317. Baker. opposite. “Le Istrozioni di Šūpê-amēli: Vecchio e nuovo a confront nella ‘sapienza’ siriana del Tardo Bronzo”. pp. “Skepsis gegenüber väterlicher Weisheit: Zum altbabylonischen Dialog zwischen Vater und Sohn”. 1993) 41–67 esp. J. in Wisdom Literature in Mesopotamia and Israel. is the Akkadian “Dialogue between a father and his son Šūpē-amēli”. His heir will pour water libations for him. UF. SBL Symposium Series 36 (Atlanta: Society of Biblical Literature 2007). D. Since the mental faculty that enabled Ur-Ninurta to express such an idea is attributed to Enki and Nidaba. “The Wisdom of Šūpê-Amēli—A Deathbed Debate Between a Father and a Son”. Hurowitz. It would be unwarranted and we have no intention to claim that the passages in Ur-Ninurta’s instructions are somehow genetically related to the verse in Proverbs. E. For studies of the text see V. is known in Akkadian manuscripts from Ugarit and Emar and in a Hittite version from Boğazköy. G. “Der Dialog zwischen Šūpē-amēli und seinem ‘Vater’”. de Moor. Verse in Ancient Near Eastern Prose. UF 23 (1991) 33–74. “Babylonian Literary Texts from Western Libraries” in J. H. AOAT 42 (Neukirchen-Vluyn: Neukirchener. Sallaberger. W. description of the man who does not fear the gods (30–37). Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 who keeps away from swearing.11 It is a collection of 11 M. but the years of the wicked are cut short. Days will be added to his days. 32 (2000). O. TUAT III/1 163–168). The beginning of this text has been lost and attempts to identify one have not been convincing. is a name for Ea. while Galter adduces suggestions that it means either “little Enlil”. or “like Enlil”. pl. Ecclesiastes 4:9–12). all these topics can be found in the Book of Proverbs and Ecclesiastes. The third text of interest is the so-called “Counsels of Wisdom”. Again. Jacobsen renders this title “Junior Enlil”. In other words. and a concluding passage in which Šūpē-amēli answers his father. Again. Among the instructions we find advice concerning the value of companionship (cf. Tallqvist. insight. so may the other. and by analogy may be considered wisdom. Der Gott Ea/Enki. warning not to join the wicked to commit a theft (cf. and sharp-sightedness”. D. so any interpretation of H. Enlil-banda. Proverbs 1:5–19). a collection or instructions known in Akkadian (BWL 96–107. 12 13 . A. The (following) wise advice. and advice on practical matters of business. 311–315. 156–166. In the opening passage we read: Hear the (following) advice. as is well known. PSD B 83. 29) is only partially preserved. Several of the instructions start with the vocative “my son”. 345–346. however. What has not been noticed. Šūpē-amēli To whom Enlil-banda has granted understanding. Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 7 instructions and precepts provided with an introductory passage telling of the circumstances under which the instructions were uttered. 33. c. 26 n.13 This god is said here to grant wisdom and understanding to Šūpē-amēli who is the audience of the instructions about to be proffered by his father. Again. 10652 = BWL p. if the one can be called wisdom. Galter. Edzard. 106 ll. The tablet containing the last eleven lines of the text (K. “Second Enlil”. Akkadische Gotterepitheta 287. advice about women. discretion in speech. Šūpē-amēli Whose ear (the wise) Enlil-banda has opened. is that there seems to be a concluding passage which has not been given proper attention.12 but Edzard has proposed that it means “Enlil of Prudence. Enlil-banda/Ea has granted Šūpē-amēli the mental faculty which enables him to grasp instruction of the type found in the Book of Proverbs and the critique voiced by Qohelet. if we examine types of instructions in practical as well as ethical matters we find similarities with the book of Proverbs and other examples of biblical wisdom literature. ZA 55 (1962) 98. The critique of worldly accomplishments in this dialogue resembles that in Ecclesiastes. where he is called Enlil-banda. . Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 the final section will be highly conjectural. he could be Šamaš himself. The natural explanation for this peculiarity will be that the text wants to emphasize Ea. . The text combines instructions about practical matters and of special interest is the combination of such matters with about piety and proper disposition towards the gods. The last four lines are translated by Lambert (supplemented following Von Soden) as follows: . It is of course most unusual to refer to Šamaš by this name. a praye]r to Ea. RLA 5 p. 426–427. It can be compared with the doxology to Nidaba concluding the Instructions of Shuruppak. . The next to last line mentions a certain [dIšme-k]ārabu son of dEnlil-banda. and it is perhaps of significance that this is the name by which he was referred to in the introduction to the “Dialogue between Šūpē-amēli and his Father”.2. here too. the content resembles the book of Proverbs in its scope of interests. yet there are certain things which are clear. who is mentioned explicitly in the very next line as the benefactor of the “son”.8 A.] He who fears the Anunnaki extends [his days] 14 See W.] to create trust and then to abandon. von Soden in TUAT III/1 164.v. Many specific parallels of content have been pointed out already by Robert H. Išme-karāb. Ea is again the patron god of the person receptive to the main instructions of the text. pp. Lines 146: He who fears the gods is not slighted by [. . . Enlil-banda. first in the final admonition. [. as we have already noted. To the poor] not to give is an abomination to Marduk. Taking the two passages together we find that the author wants to end his text with a double reference to Ea. s. Pfeiffer in his translation in ANET1. If so. As in the case of the previous two works. . Lambert. brother of Marduk who is mentioned in the previous line. W. he will pray and will [prosper] The last line refers to a prayer to Ea and a resultant blessing. [And dIšme-k]arābu son of Enlil-banda. In any case his son [dIšme-k] arābu is a little known deity from the circle of Šamaš. In line 81 the audience is addressed “my son” as is customary in Proverbs. but it may also be asked why did the author choose to designate this god as the son of his father.14 and since he is Ea’s son here. 196. and again in the concluding prayer. we may assume that Ea’s blessing is for the “son” to whom the “Counsels” are addressed and who is referred to in line 81. . is Ea. Since a prayer or blessing at the end of a composition can be expected to be on behalf of the person for whom the text was written. 16 In this text Enki/Ea is nowhere mentioned. So where we find Nidaba. The Instructions of Šuruppak. 49–56. behavior towards woman. (In Hebrew) Shnaton 4 (1980) 308–313. and so on. D. creatures of Enki formed in the Apsu. 1974). “Theology and Wisdom in the Mesopotamian Tradition of the Third Millennium and its Relationship to the Bible”. Nudimmud/Enki’s city. Kutscher. the composition concludes with a doxology in praise of Nidaba. and in the bilingual composition “In Praise of the Scribal Art” the main god is Ammanki. Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 9 can be compared with Proverbs 14:27 יראת ה' מקור חיים. Hurowitz. a “classical” old-Babylonian version. Once again Ea is associated with a composition comparable in all aspects with the Book of Proverbs and may be said. d. pp. dominated the world as advisors to the kings in seven different cities. to hide in the 15 Wisdom of Ancient Sumer. therefore. including Raphael Kutscher and Moshe Weinfeld. “the fear of the Lord is a source of life. V. “Literary Observations on ‘In Praise of the Scribal Art’ ”. (in Hebrew) Shnaton 4 (1980) 285–287. who is Ea. Nin-mul-angim. a somewhat younger version from Adab. 31–220. For previous treatments see R. “Philologische Bemerkungen zum Rat des Šuruppag und versuch einer neuenübersetzung”. Wilcke. and a fragmentary Akkadian version (BWL 92–95).” We read about avoiding disputes. This composition exists in an Early Dynastic (ED III) version from Abu-Salabikh. We conclude with the well-known Instructions of Shuruppak. (Chicago: The Oriental Institute. Berossus reports that Xisouthros was commanded by Cronos. Galter. Enki is not far away. Weinfeld.15 Similarities of content and form between this work and the Book of Proverbs have been noted by several scholars. . and he has replaced Nidaba as the patron of scribal art. Alster. A Sumerian Proverb Collection. who is Enki. so it would seem to be of no concern for us. Mesopotamia 2 (Copenhagen. In later tradition this is the primordial period in which seven apkallus. It was most recently reedited by Bendt Alster. ZA 68 (1978) 202–232. According to the Sumerian King List and the Eridu Genesis the Flood came at the time Shuruppak was the city of kingship. Inscriptions from Tell Abū Şalābīkh. it is difficult to elude the feeling of Enki’s presence lurking nearby. The Instructions of Shuruppak. C. pp. Biggs. leading a pious life of worshiping the gods. kindness towards adversaries. OIP 99.17 In the hymn to Nidaba. 17 See H. Alster. goddess of scribes and scribal art. 99. Review of B. As a matter of fact. Der Gott Ea/Enki. and brought to an end a golden age which began when kingship was first lowered from heaven to be situated in Eridu. Enki is the ultimate source of Nidaba’s powers. We should recall that in the “Instructions of Ur-Ninurta” Enki is mentioned alongside Nidaba. to be related to the same type of wisdom found in Proverbs. B. A. M. 1974). Nonetheless. 16 R. JANES 27 (2000). form. . an age of Enki. but wise. the other compositions speak with a single voice. to the Book of Proverbs. scholarly opinion relates it more to the genre of omens than to wisdom literature. “ ‘Advice to a Prince’—A Message From Ea”. In any case. If the wisdom granted Atra-hasis by Ea is what. Although this text is included in BWL and even TUAT III/1 (Weisheitsliterature). middles. If so. we cannot escape recalling the fact that in the Old-Babylonian and Akkadian versions of the text the recipient of the instruction is. It is of particular significance that Ea’s decision to “leak” to a human the secret plans of the gods and thereby save mankind is related to more than his general concern for humanity whom he was a partner in creating. The survivor of the Flood is thus a survivor of a period in which Enki played a founding role and continued to dominate. See V. indicating that Enki/Ea is involved with precisely the type of literary material contained in the biblical book of Proverbs and Ecclesiastes. Enki is not only crafty. The particular closeness of Ea to the survivor of the flood is certainly reflected in the name of the third Flood survivor. As a matter of fact. Hurowitz / Journal of Ancient Near Eastern Religions 13 (2013) 3–10 earth at Sippar for preservation “the beginnings. SAAB 12 (1998). etc. respectively. his wisdom can only be a gift of Ea. Sitz im Leben. 39–53. the well-known survivors of the Flood. behind the scenes of literature. pp. and ends of all writings”. Atra-hasis. 18 I have suggested elsewhere that Ea is the prominent deity in “Advice to A Prince” (the “Fürstenspiegel”) and may even be considered its author. Conclusion The relevance of the Instructions of Shuruppak to our discussion may. whatever type of wisdom typifies the biblical book characterizes the Mesopotamian god of the sweet waters as well. indicating that the stored up wisdom of this period was of particular importance and Enki was interested in preserving it.10 A. To be sure. again we find Ea involved in a Mesopotamian equivalent of the biblical Book of Proverbs. Hurowitz. introduction of Ziusudra/Utnapishtim into the Instructions of Shuruppak silently lets in Ea/Enki as well. “exceedingly wise”. be questionable because of the time when Ziusudra entered the text and because even then Enki is not mentioned specifically. The instructions Shuruppak imparts to his son Ziusudra may be considered the distillation of the wisdom of this period. this composition is relevant to the present paper only to the extent that “Advice to a Prince” can be considered analogous in content. enables Ziusudra/Utnapishtim to receive the instructions of his father Shuruppak. the selection of Ziusudra from among all other men is directly the result of his being Ea’s favorite.18 Even so. Moreover. admittedly. Ziusudra and Utnapishtim. However.